Wednesday, March 03, 2010

Was Luther in His Last Years in Agony & Bitter About the Course of Protestantism in Many Quarters (Including His Home Town)? Many Biographers Think So

In my 2007 book, Protestantism: Critical Reflections of an Ecumenical Catholic, I described a set of quotations from Luther as evidences of Luther's "Agony Over the State of Early Protestantism." Fellow "reformers" Philip Melanchthon's and Martin Bucer's statements (in some ways even more explicit and specific) were also included in this appendix. Some anti-Catholic nitwits have lately been critiquing this. One such harsh and (as always) irrational critic is the inimitable TAO:

Dave's appendix was not even "Scholars who think Luther Agonized Over the State of Early Protestantism." Dave's appendix purported to provide evidence of "The Agony of Luther, Melanchthon, and Bucer Over the State of Early Protestantism."

With the appendix as named, Dave is conveying the idea that the quotations he provides support the thesis for which they are provided. . . . he misled the readers.

Dave may now regret that he didn't do a more thorough job of researching some of the quotations in the appendix. He may well try to shift the blame to the secondary sources he relied on. Hopefully, at some point, he'll just come out and say, "I didn't carefully research the matter, and consequently ended up misrepresenting Luther." . . . However, perhaps there is some reason that Dave is not interested in correct his research deficiencies of the past.

Is it just me: the so-called "Catholic propagandist" or supposed "anti-Luther" zealot, or just partisan Catholic historians making this claim? Hardly:

* * * *

Personal disappointment and fears strengthened his conviction that he was living on the eve of the Last Judgment. Although he had never entertained much hope for the mass of sinful humanity, events from the mid-1520s onward still shocked and disappointed him. He was made particularly indignant by what he saw as widespread indifference and ingratitude toward the renewed Gospel. The "ingratitude of the Germans" is a complaint heard with increasing frequency as he moves through the last decade or so of his life.

In the late 1520s the Reformation movement had begun its transition from an ideological movement made up largely of committed individuals to an established institution embracing whole political entities. Luther had already experienced some of the inevitable disappointment and compromise that accompanies any attempt to translate theory into practice. He had also been challenged by the brutal realities of the Peasants' War, the findings of the first visitations, and the rending of the Protestant ranks.

. . . in the intervening decade Luther had also experienced extreme frustration and disappointment about the progress of the Reformation movement. He expressed this disappointment through searing indictments of the ingratitude with which the Germans had responded to the restored gospel. He upbraided them for the "Epicurean" indifference and, what was worse, for their open blasphemy. Alongside his attack on the papal "abomination," then, he added a condemnation of his contemporaries's response to the gospel.

This change should not be attributed to Luther's growing age or increased illness. In his grimmer moments, and in the articulations of his theology, he recognized that true Christians were rare, and that the great bulk of the population would remain fast in its sin despite the renewed preaching of the gospel. Yet at some level of his being, above or below his understanding as a theologian, he had apparently hoped for more than the actual course of events had provided. . . .

Luther was doomed to disappointment. And so as his hope for the progress of the gospel in this world, however faint, withered in the light of experience, he found solace in his hope for the Last Day.

(Ibid., pp. 113-114)

The older Luther was a man who saw the world engaged in a metaphysical struggle between good and evil. Hewas a man gripped by apocalyptic hopes and fears; a man who had given his name to a movement that had taken, for him, a painful and frustrating direction. . . . opponents and circumstances, and even the action of allies and friends, disappointed his hopes and marred his efforts. Not infrequently, he found himself mired in petty disputes that brought neither him nor the movement any credit. He found himself misunderstood and held responsible for actions that he himself deplored. So as his own death neared . . . he became ever more pessimistic, praying not only for his own release but for the end of the world.

(Ibid., p. 208)

[former ellipses above -- the material including and in-between the red words -- removed due to the groundless objections of a hostile anti-Catholic conspiracy theorist that I was nefariously attempting to "hide" crucial contextual information; e.g., "we find Armstrong repeatedly promoting imbalance by what he leaves out"]

In detail, Luther's effort on behalf of the Reformation was anything but a triumph . . .

Among the signs of the last days for Luther, and against which he preached, was the unwillingness to repent -- especially for the sins of usury and greed -- which he confronted in those around him. In 1542 had had to admit resignedly that he had been unable to change the contempt for God's Word in Germany and would have to let the destruction run its course [WA, Br 10:23, lines 7-23]. In the following year he stated that all classes lacked a consciousness of injustice and sin . . .

His last years in Wittenberg were bitter. He was disappointed in the undisciplined lives of his congregation, and he raged at his audiences from the pulpit. Near the end of his life he threatened to leave the city altogether. . . . The Christian was moved by gratitude to God and sought to do good works not to win salvation but out of spontaneous love. Luther saw no evidence that his people in Wittenberg were so moved. In September 1545, only a few months before he died, Luther preached a long, rambling, and heartfelt sermon lambasting the Wittenbergers for adultery, greed, and the desires of the flesh.

The fact is undeniable, that the Reformation in Germany was accompanied and followed by antinomian tendencies and a degeneracy of public morals. It rests not only on the hostile testimonies of Romanists and separatists, but Luther and Melanchthon themselves often bitterly complained in their later years of the abuse of the liberty of the gospel and the sad state of morals in Wittenberg and throughout Saxony.

Luther, and especially Melanchthon, bitterly complained, in their later years, of the abuse of the episcopal power assumed by the magistrate, and the avarice of princes in the misappropriation of ecclesiastical property

(Philip Schaff, ibid., § 44. Address to the German Nobility)

Luther himself was not at peace in these years. . . . there were recurrences of the old depressiveness, especially as he contemplated a Germany whose moral faults his Reformation had not reformed and a Christendom to whose unity he had brought schism. . . . Inexcusable as it is, Luther's anti-semitic writing reflects his disappointments in his late years . . . Despite bitterness and unhappiness, the aging Luther had consolations.

More and more pronounced became Luther's conviction that bitter trials were to come upon Germany, whether from the Turks or from internecine strife. Whilethe whole world seemed to him to be in the state it had been in before the flood or the Babylonian exile or the destruction of Jerusalem, he was especially shocked by the immorality in Wittenberg, so that he threatened in 1545 that he would never revisit it.

[T]hese last years witnessed a number of disappointments of great significance in the life of the reformer. . . . Luther's disappointmentat the pace and shape of reform led to his writings becoming increasingly bitter in tone. The imagery in the pamphlets became more and more obscene and scatological, and his attitude towards certain groups -- Anabaptists, papists and most notoriously the Jews -- hardened in a dramatic manner. In part, this was a result of the failure of the reformation to make a significant impact on these groups.

The external aspects of Catholic ritual were easily changed, but the personal lives of many had not been touched. . . . In his last years Martin Luther lamented over the low morality of the great mass of those who had gone over to the Protestant Church.

In 1545, he published, in his Annotations on Genesis, and in other forms, the most bitter expressions against the Reformed, denominating Zuinglius, Oecolampadius and their adherents 'Enemies of the Sacrament,' 'Heretics,' and 'Reprobates.' Long ago, he declares, he had ceased to pray for men who were murderers of souls . . .

During his last years, bodily suffering, excess of work, struggles without and calamities within his own circle had exhausted his vital powers, and frequently made him bitter, irritable, and pessimistic.

Mark U. Edwards, Jr.: Personal disappointment and fears / shocked and disappointed him / indignant / complaint / inevitable disappointment / challenged /extreme frustration and disappointment / disappointment/ This change / he had apparently hoped for more than the actual course of events had provided/ Luther was doomed to disappointment/ his hope for the progress of the gospel in this world, however faint, withered in the light of experience / gripped by apocalyptic hopes and fears / disappointed his hopes / he became ever more pessimistic

events from the mid-1520s onward/ widespread indifference and ingratitude toward the renewed Gospel / "ingratitude of the Germans" / brutal realities of the Peasants' War / rending of the Protestant ranks/about the progress of the Reformation movement / ingratitude with which the Germans had responded to the restored gospel/"Epicurean" indifference/open blasphemy/ condemnation of his contemporaries's response to the gospel / remain fast in its sin despite the renewed preaching of the gospel / a movement that had taken, for him, a painful and frustrating direction.

Martin Brecht: Luther's effort on behalf of the Reformation was anything but a triumph/In 1542 had had to admit resignedly that he had been unable to changethe . . .

unwillingness to repent -- especially for the sins of usury and greed -- which he confronted in those around him /contempt for God's Word in Germany / all classes lacked a consciousness of injustice and sin

Richard Marius: His last years in Wittenberg werebitter / disappointed / heraged at his audiences from the pulpit / lambasting the Wittenbergers

undisciplined livesof his congregation / Luther saw no evidence that his people in Wittenberg were so moved/ adultery, greed, and the desires of the flesh

Philip Schaff: Luther and Melanchthon themselves often bitterly complained in their later years / Luther, and especially Melanchthon, bitterly complained, in their later years

The fact is undeniable, that the Reformation in Germany was accompanied and followed by antinomian tendencies and a degeneracy of public morals/the abuse of the liberty of the gospel and the sad state of morals in Wittenberg and throughout Saxony / abuse of the episcopal power assumed by the magistrate, and the avarice of princes in the misappropriation of ecclesiastical property

I seemed to recall in Simon Schama's History of Great Britain a remark that in fairness to Henry VII, "he tried to put the genie back in the bottle". I forgot the context, but it seemed like he was suggesting there was regret there as well.

--- Marcus Grodi (director of The Coming Home Network, and host of the EWTN television show: The Journey Home)

I highly recommend his work, A Biblical Defense of Catholicism, which I find to be thoroughly orthodox, well-written, and effective for the purpose of making Catholic truth more understandable and accessible to the public at large.

God bless you in your indefatigable labors on behalf of the Faith! Only God knows how many lives your efforts have touched with the truth. . . . God bless you and give you joy and strength in persevering in your important ministry.

There is someone out there who says what I have to say much better than I ever could -- the smartest Catholic apologist I know of -- Dave Armstrong.

--- Amy Welborn (Catholic author and blogmaster)

I love your books, love your site, love everything you do. God bless you in your work. I'm very grateful for all you've done, and for all you make available. If someone pitches a hard question at me, I go first to your site. Then I send the questioner directly to the page that best answers the question. I know it's going to be on your site.

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People regularly tell me how much they appreciate your work. This new book sounds very useful. Your website is incredible and I recommend it regularly to new Catholics.

--- Al Kresta (Host of Kresta in the Afternoon [EWTN], author of Why Do Catholics Genuflect? and other books)

Dave Armstrong's book A Biblical Defense of Catholicism was one of the first Catholic apologetics books that I read when I was exploring Catholicism. Ever since then, I have continued to appreciate how he articulates the Catholic Faith through his blog and books. I still visit his site when I need a great quote or clarification regarding anything . . . Dave is one of the best cyber-apologists out there.--- Dr. Taylor Marshall (apologist and author of The Crucified Rabbi)

I love how Dave makes so much use of the Scriptures in his arguments, showing that the Bible is fully compatible with Catholicism, even more plausibly so than it is with Protestantism.. . . Dave is the hardest working Catholic apologist I know. He is an inspiration to me.

--- Devin Rose (apologist and author of The Protestant's Dilemma, 28 May 2012 and 30 Aug. 2013)Dave Armstrong['s] website is an amazing treasure trove representing hours–yea a lifetime of material gathered to defend Catholic doctrine. Over the years Dave has gathered the evidence for Catholic teaching from just about every source imaginable. He has the strength not only to understand the Catholic faith, but to understand the subtleties and arguments of his Protestant opponents.--- Fr. Dwight Longenecker (author and prominent blogmaster, 6-29-12)

You are a very friendly adversary who really does try to do all things with gentleness and respect. For this I praise God.--- Nathan Rinne (Lutheran apologist [LC-MS] )

You are one of the most thoughtful and careful apologists out there.

Dave, I disagree with you a lot, but you're honorable and gentlemanly, and you really care about truth. Also, I often learn from you, even with regard to my own field. [1-7-14]

--- Dr. Edwin W. Tait (Anglican Church historian)

Dave Armstrong writes me really nice letters when I ask questions. . . . Really, his notes to me are always first class and very respectful and helpful. . . . Dave Armstrong has continued to answer my questions in respectful and helpful ways. I thank the Lord for him.

--- The late Michael Spencer (evangelical Protestant), aka "The Internet Monk", on the Boar's Head Tavern site, 27 and 29 September 2007

Dave Armstrong is a former Protestant Catholic who is in fact blessedly free of the kind of "any enemy of Protestantism is a friend of mine" coalition-building . . . he's pro-Catholic (naturally) without being anti-Protestant (or anti-Orthodox, for that matter).

---"CPA": Lutheran professor of history [seehis site]: unsolicited remarks of 12 July 2005

Dave is basically the reason why I am the knowledgeable and passionate Catholic I am today. When I first decided in college to learn more about my Catholic faith, I read all of the tracts at Catholic Answers ... but then I needed more. I needed to move beyond the basics. Dave was the only one who had what I needed. I poured over his various dialogues and debates and found the answers to even the most obscure questions. His work showed me that there really is an answer to every conceivable question of and objection to the Catholic faith. That was a revelation for me, and it is one I will never forget. My own apologetical style (giving point-by-point rebuttals, relying heavily on Scripture, and being as thorough as possible) is influenced very heavily by his, and to this day I continue to learn and grow a great deal through his work explaining and defending the Catholic faith.

--- Nicholas Hardesty (DRE and apologist, 28 May 2015)

Dave has been a full-time apologist for years. He’s done much good for thousands of people.

You have a lot of good things to say, and you're industrious. Your content often is great. You've done yeoman work over the decades, and many more people [should] profit from your writing. They need what you have to say.

I know you spend countless hours writing about and defending the Church. There may not be any American apologist who puts in more labor than you. You've been a hard-working laborer in the vineyard for a long time.

I like the way you present your stuff Dave ... 99% of the time.--- Protestant Dave Scott, 4-22-14 on my personal Facebook page.

Who is this Dave Armstrong? What is he really like? Well, he is affable, gentle, sweet, easily pleased, very appreciative, and affectionate . . . I was totally unprepared for the real guy. He's a teddy bear, cuddly and sweet. Doesn't interrupt, sits quietly and respectfully as his wife and/or another woman speaks at length. Doesn't dominate the conversation. Just pleasantly, cheerfully enjoys whatever is going on about him at the moment and lovingly affirms those in his presence. Most of the time he has a relaxed, sweet smile.

--- Becky Mayhew (Catholic), 9 May 2009, on the Coming Home Network Forum, after meeting me in person.

Every so often, I recommend great apostolates, websites, etc. And I am very careful to recommend only the very best that are entirely Catholic and in union with the Church. Dave Armstrong’s Biblical Evidence for Catholicism site is one of those. It is a veritable treasure chest of information. Dave is thorough in his research, relentlessly orthodox, and very easy to read.

Discussions with you are always a pleasure, agreeing or disagreeing; that is a rarity these days.

--- David Hemlock (Eastern Orthodox Christian), 4 November 2014.

What I've appreciated, Dave, is that you can both dish out and take argumentative points without taking things personally. Very few people can do that on the Internet. I appreciate hard-hitting debate that isn't taken personally.

--- Dr. Lydia McGrew (Anglican), 12 November 2014.

Dave Armstrong is a friend of mine with whom I've had many discussions. He is a prolific Catholic writer and apologist. If you want to know what the Catholic Church really believes, Dave is a good choice. Dave and I have our disagreements, but I'll put my arm around him and consider him a brother. There is too much dishonesty among all sides in stating what the "other side" believes. I'll respect someone who states fairly what the other believes.

--- Richard Olsen (Evangelical Protestant), 26 November 2012.

Dave writes a powerful message out of deep conviction and careful study. I strongly recommend the reading of his books. While not all readers will find it possible to agree with all his conclusions, every reader will gain much insight from reading carefully a well-crafted view that may be different from their own.

--- Jerome Smith (Evangelical Protestant and editor of The New Treasury of Scripture Knowledge), 26 May 2015 on LinkedIn.

I think it's really inspirational, Dave, that you pursue your passion and calling in this way, understanding that it's financially difficult, but making it work anyway. You and I don't agree, but I have to respect the choice as opposed to being some sort of corporate sell out that may make decent money but lives without purpose. You can tell your grandkids what you did with your life, whereas some corporate VP will say that he helped drive a quarterly stock price up briefly and who cares? It's cool to see.

Recommended Catholic Apologetics Links and Icons

Protestantism: Critical Reflections of an Ecumenical Catholic

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